adjective
definition
Of, relating to, or resembling a messiah or the Messiah.
definition
Of, relating to, or resembling messianism.
Examples of messianic in a Sentence
Romans stands on an eminence on the right bank of the Isere, a fine stone result will be the inclusion of all Israel in the heritage of the messianic kingdom of Christ.
These amulets recognized the Messianic claims of Sabbatai Sebi, and a famous rabbinic contemporary of Eybeschiitz, Jacob Emden, boldly accused him of heresy.
The conceptions of Jesus of Nazareth, however, were not the Messianic conceptions of his fellow-countrymen, but 1 Deut.
This idea that the Messianic kingdom of the future on earth should have a definite duration has - like the whole eschatology of the primitive Church - its roots in the Jewish apocalyptic literature, where it appears at a comparatively late period.
As a necessary consequence, a limited period had to be assigned to the Messianic kingdom.
Nowhere in the discourses of Jesus is there a hint of a limited duration of the Messianic kingdom.
That all believers will have a share in the first resurrection and in the Messianic kingdom is an idea of which the author of Revelation knows nothing.
Nay more, the Gentile Christians took possession of them, and just in proportion as they were neglected by the Jews - who, after the war of Bar-Cochba, became indifferent to the Messianic hope and hardened themselves once more in devotion to the law - they were naturalized in the Christian communities.
So that in the view of Barnabas the Messianic reign still belongs to ounros o auov.
Dionysius of Alexandria had already referred a Messianic prediction of the Old Testament to the emperor Gallienus.
The case of James Nayler (1617?-1660), who, in spite of Fox's grave warning, allowed Messianic homage to be paid to him, is the best known of these instances; they are to be explained partly by mental disturbance, resulting from the undue prominence of a single idea, and partly by the general religious excitement of the time and the rudeness of manners prevailing in the classes of society from which many of these individuals came.
To this John Hyrcanus, in whom had culminated all the glories and gifts of this great family, our author addresses two Messianic hymns.
The writer already sees the Messianic kingdom established, under the sway of which the Gentiles will in due course be saved, Beliar overthrown, sin disappear from the earth, and the righteous dead rise to share fr1 the blessedness of the living.
When we contrast the expectations of the original writer and the actual events that followed, it would seem that the chief value of his work would consist in the light that it throws on this obscure and temporary revolution in the Messianic expectations of Judaism towards the close of the 2nd century.
In 1771 he published his well-known Commentary on the Psalms, a series of expositions based on the Messianic idea.
These doctrinal interpretations introduce the economy of blinding the Jews into the parabolic teaching; the declaration as to the redemptive character of the Passion into the sayings; the sacramental, institutional words into the account of the Last Supper, originally, a solemnly simple Messianic meal; and the formal night-trial before Caiaphas into the original Passion-story with its informal, morning decision by Caiaphas, and its one solemn condemnation of Jesus, by Pilate.
Now the current religious literature of Judaism outside the canon was composed of apocryphal books, the bulk of which bore an apocalyptic character, and dealt with the coming of the Messianic kingdom.
Writing in the palmiest days of the Maccabean dominion, he looked for the immediate advent of the Messianic kingdom.
The righteous as a nation should yet possess the earth, even in this world the faithful community should attain its rights in an eternal Messianic kingdom on earth, or else in temporary blessedness here and eternal blessedness hereafter.
Though the individual might perish amid the disorders of this world, he would not fail, apocalyptic taught, to attain through resurrection the recompense that was his due in the Messianic kingdom or in heaven itself.
As for the author, he was no Essene, for he recognizes animal sacrifices and cherishes the Messianic hope; he was not a Sadducee, for he looks forward to the establishment of the Messianic kingdom (x.); nor a Zealot, for the quietistic ideal is upheld (ix.), and the kingdom is established by God Himself (x.).
His object, therefore, is to protest against the growing secularization of the Pharisaic party through its adoption of popular Messianic beliefs and political ideals.
The book treats of the Messiah and the Messianic kingdom, the woes of Israel in the past and the destruction of Jerusalem in the present, as well as of theological questions relating to original sin, free will, works, &c. The views expressed on several of these subjects are often conflicting.
The central theme of his preaching was, according to the Synoptic Gospels, the nearness of the coming of the Messianic kingdom, and the consequent urgency for preparation by repentance.
John was evidently convinced that he himself had received the divine commission to bring to a close and complete the prophetic period, by inaugurating the Messianic age.
It profoundly influenced the Messianic movement depicted in the Gospels.
The divine chariots and horses that make the round of the world by Yahweh's orders return to the heavenly palace and report that there is still no movement among the nations, no sign of the Messianic crisis.
As by rights the Messianic kingdom should follow immediately on the exile, it is probable that the prophet designs to hint in a guarded way that Zerubbabel, who in all other places is mentioned along with Joshua, is on the point of ascending the throne of his ancestor David.
The visions hardly veil the thought, and the mode of expression is usually simple, except in the Messianic passages, where the tortuousness and obscurity are perhaps intentional.
His reconquest of Babylon in 520 may, in particular, have seemed the prelude to the Messianic age (Wellhausen, Gesch., p. 161 n.).
Of these (3) and (4) are of marked eschatological character, and show little contact with definite historical events ' Driver, op. cit., p. 229, who also refers to the differences of Messianic outlook, and the substitution of an atmosphere of war for one of peace.
He was opposed to political Zionism, and the Montreal Conference (1897), at his instigation, passed resolutions disapproving of the attempt to establish a Jewish state, and affirming that the Jewish Messianic hope pointed to a great universal brotherhood.
It is to be observed that our author follows the apocalyptic scheme of two judgments which is first attested about ioo B.C. The first judgment precedes the establishment of the temporary Messianic kingdom, as here in xix.
The expectation of a Messianic restoration to the Holy Land has always been strong, if often latent, in the Jewish consciousness.
The orthodox were at first cool because they had always dreamed of a nationalism inspired by messianic ideals, while the liberals had long come to dissociate those universalistic ideals from all national limitations.
It was this need which led also to the development of Messianic prophecy and the ultimate interpretation of the Jewish Bible as a Christian book (see Bible).
According to the early disciples Jesus was the Jewish Messiah, and had significance only in relation to the expected Messianic kingdom.
It was believed among the Jews that the Messianic age would be the age of the Spirit in a marked degree, and this belief passed over into the Christian Church and controlled its thought and life for some generations.
Bound up with this question of literary criticism is the very important question of the origin and development of the Messianic idea.
The Messiah, as all Jews conceived of Him, was a superhuman being; and His First Coming as a man among men did not count as really Messianic. The whole first generation of Christians looked intently for His Coming in power and great glory, which they believed to be near at hand.
They conclude (c) with Messianic or consolatory passages on the future glory of Israel.
The cup is not the blood of Jesus, but the holy vine of David, revealed through Jesus; and the holy vine can but signify the spiritual Israel, the Ecclesia or church or Messianic Kingdom, into which the faithful are to be gathered.
It belongs to the same order of ideas that the headship of the Messianic ecclesia in Judea was assigned after the death of Jesus to his eldest brother James, and after him for several generations to the eldest living representative of his family.
But all agree in giving the central place to the realization of a real effective kingship of Yahweh; in fact the conception of the religious subject as the nation of Israel, with a national organization under Yahweh as king, is common to the whole Old Testament, and connects prophecy proper with the so-called Messianic psalms and similar passages which speak of the religious relations of the Hebrew commonwealth, the religious meaning of national institutions, and so necessarily contain ideal elements reaching beyond the empirical present.
All such passages are frequently called Messianic; but the term is more properly reserved as the specific designation of one particular branch of the Hebrew hope of salvation, which, becoming prominent in post-canonical Judaism, used the name of the Messiah as a technical term (which it never is in the Old Testament), and exercised a great influence on New Testament thought - the term" the Christ "(6 xpccrros) being itself nothing more than the translation of" the Messiah."
Soon after, Messianic hopes were active at the time of the fall of the Omayyads, and led to a serious rising under Abu `Isa of Ispahan, who called himself forerunner of the Messiah.
Within the limits of this article it is impossible to attempt any extended survey of parallels to Hebrew Messianic conceptions drawn from other religions.
It would carry us too far to consider in this place the details of the Jewish conception of the Messiah and the Messianic times as they appear in the later apocalypses or in Talmudic theology.
For the Messianic hopes of the Pharisees and the Psalter of Solomon see especially Wellhausen, Phariseer and Sadduccer (Greifswald, 1874).
In its ultimate form the Messianic hope of the Jews is the centre of the whole eschatology, embracing the doctrine of the last troubles of Israel (called by the Rabbins the "birth pangs of the Messiah"), the appearing of the anointed king, the annihilation of the hostile enemy, the return of the dispersed of Israel, the glory and world-sovereignty of the elect, the new world, the resurrection of the dead and the last judgment.